بَعۡضُکُمۡ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "بَعۡضُکُمۡ".
فَاَزَلَّہُمَا الشَّیۡطٰنُ عَنۡہَا فَاَخۡرَجَہُمَا مِمَّا کَانَا فِیۡہِ ۖ وَقُلۡنَا اہۡبِطُوۡا بَعۡضُکُمۡ لِبَعۡضٍ عَدُوٌّ ۖ وَّلَکُمۡ فِی الۡاَرۡضِ مُسۡتَقَرٌّ وَّمَتٰعٌ اِلٰی حِیۡنٍ
7:21, 28; 20:121.
7:25; 20:124.
7:25-26; 20:56; 77:26-27.
本节经文最初两个子句指恶魔诱使阿丹和他的妻子离开他们被安置的地方, 从而使他丧失了舒适。按照2:35的解释, 欺诈和给阿丹带来烦恼的存在物是 شَیْطَانْ (Shaitan, 恶魔), 而不是一般所说的拒绝侍候阿丹的伊布利司。因此恶魔在这里不是指伊布利司, 而是指阿丹时期人们中他的某一别的敌人。17:66中认为伊布利司不可能对阿丹具有控制权, 这一推断得到了进一步证实。恶魔这词比伊布利司具有广泛得多的意义, 因为伊布利司是给拒绝侍候阿丹而属於精纳 (中一种) 的邪恶 (精神) 的名称, 由此成为全宇宙邪恶力量的魁首和代表, 恶魔就是任何邪恶或有害的人或事物, 不论是精神的东西或人, 是动物或一种疾病或任何别的东西。因此伊布利司是恶魔, 他的所有同伴和合伙人是恶魔, 真理的敌人是恶魔, 所有为害作恶的人是恶魔, 所有伤害人的动物是恶魔, 所有有害的疾病也是恶魔。«古兰经»、圣训以及阿拉伯书籍中充满着这样的例子, 把恶魔这词随便用于这样一个或所有这些事物。
«古兰经» 不赞同任何人活着升天的这种想法, 因为本节经文清楚地把大地定为人类的终身住所, 并否定了伊撒或其他任何人曾活着升天的意见。
7:21, 28; 20:121.
7:25; 20:124.
7:25-26; 20:56; 77:26-27.
The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place in which they were placed and thereby deprived them of the comfort they enjoyed. As explained in 2:35 the being who beguiled and brought trouble on Adam was Shaitan and not Iblis, who is spoken of as refusing to serve Adam. So Shaitan does not here refer to Iblis, but to someone else from among the people of Adam’s time who was his enemy. The inference is further supported by 17:66 according to which Iblis could have no power over Adam. The word Shaitan is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader and representative of the forces of evil in the universe, Shaitan is any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan,' his comrades and associates are 'satans
The Qur’an lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the life-long abode of man and rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.
7:21, 28; 20:121.
2:62; 7:25; 20:124.
7:25, 26; 20:56; 77:26, 27.
Important Words:
ازلھما (caused them both to slip). ازل derived from زل i.e. he slipped. ازل means: (1) he caused him to slip; (2) he turned him from the truth or from the right path (Aqrab). The word زل is sometimes used of slipping without intention (Mufradat).
اھبطوا (go forth) is derived from ھبط meaning, he descended or alighted or went down. But when the word is followed by the preposition من it generally means, he went forth or he departed. Thus ھبط من الوادی means, he went forth from the valley (Baqa). Arabic grammar, however, permits of the preposition being omitted. Thus the word اھبطوا in the present verse would mean, go forth or depart. Further on (in 2:39) we read اھبطوامنھا which means, go out of it or go forth from it.
مستقر (abode) is derived from استقر which again is derived from قر. They say قر فی المکان or استقر بالمکان i.e. he stayed or became established in the place; he adopted the place as his residence. So مستقر means, a place where one resides or abides for some length of time (Aqrab).
متاع (provision) is derived from متع. They say متعه الله بکذا. i.e. God made him profit by it for some length of time. So متاعmeans: (1) any of the necessaries of life like food, clothes and furniture; (2) goods of the world; (3) any short-lived profit that does not last for long (Aqrab). The word also means, deriving benefit from a thing for some length of time (Mufradat).
Commentary:
The pronoun "it" in, caused them both to slip by means of it, evidently refers to the شجرة or tree. The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place where they were and thereby deprived them of the comforts they enjoyed. As explained in 2:35 above, it will be noted that he who beguiled and brought trouble on Adam was Shaitan and not Iblis who is spoken of as refusing to serve Adam. This distinction is to be found not only in the verse under comment but throughout the Quran which invariably speaks of Iblis while mentioning the incident of refusal to bow down through pride, and of Shaitan wherever mention is made of Adam being instigated to eat of the prohibited شجرة (tree). The distinction points to the conclusion that the word Shaitan does not here refer to Iblis, but to someone from among the fellow beings of Adam who was hostile to him. The inference is further supported by the verse: As to My servants, thou (O Iblis) shalt certainly have no power over them (17: 66). As Adam was a vicegerent of God, Iblis could have no power over him, and the being who beguiled him was someone else. Hence, in order to bring out this fact, the word Shaitan, which has a much wider significance than Iblis, has been used here.
The concluding words of the verse, i.e. for you there is an abode in the earth, also prove that the Quran lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the lifelong abode of man. Thus the Quran rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.
A short note here on the word 'satan' will not be out of place. As will be readily seen, the word 'satan' is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader of the forces of evil in the universe, the word 'satan' is used about any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan'; his comrades and associates are 'satans'; enemies of truth are 'satans'; mischievous men are 'satans', injurious animals are 'satans' and harmful diseases are 'satans'. The Quran, the Hadith and the Arabic literature are full of instances in which the word 'satan' has been freely used about one or all of these things. Thus the Quran says that there are 'satans' both among men and the jinn (6:113). Again, mischievous enemies of truth are also called 'satans' in the Quran (2:15). The Holy Prophet once used the name 'satan' about a thief who had repeatedly robbed Abu Hurairah (Bukhari). Similarly the Holy Prophet once said that a black street dog was a 'satan' (Majah). Again he once ordered his Companions to cover up their utensils containing food and drink lest 'satan' should find its way into them, evidently meaning harmful insects and germs (Majah). At another place the Holy Prophet exhorts his followers to clean their nostrils when they rise from sleep in the morning as 'satan' rests in them, hinting that harmful matter accumulates in the nostrils which, if not removed, may injure health (Muslim).
From the above instances it is clear that 'satan' is a very general term and is freely used about all evil or harmful beings or things. For the meaning of the word 'satan' see note on 2:15.
a
7:21, 28; 20:121.
b
7:25; 20:124.
c
7:25-26; 20:56; 77:26-27.
45
本节经文最初两个子句指恶魔诱使阿丹和他的妻子离开他们被安置的地方, 从而使他丧失了舒适。按照2:35的解释, 欺诈和给阿丹带来烦恼的存在物是 شَیْطَانْ (Shaitan, 恶魔), 而不是一般所说的拒绝侍候阿丹的伊布利司。因此恶魔在这里不是指伊布利司, 而是指阿丹时期人们中他的某一别的敌人。17:66中认为伊布利司不可能对阿丹具有控制权, 这一推断得到了进一步证实。恶魔这词比伊布利司具有广泛得多的意义, 因为伊布利司是给拒绝侍候阿丹而属於精纳 (中一种) 的邪恶 (精神) 的名称, 由此成为全宇宙邪恶力量的魁首和代表, 恶魔就是任何邪恶或有害的人或事物, 不论是精神的东西或人, 是动物或一种疾病或任何别的东西。因此伊布利司是恶魔, 他的所有同伴和合伙人是恶魔, 真理的敌人是恶魔, 所有为害作恶的人是恶魔, 所有伤害人的动物是恶魔, 所有有害的疾病也是恶魔。«古兰经»、圣训以及阿拉伯书籍中充满着这样的例子, 把恶魔这词随便用于这样一个或所有这些事物。
46
«古兰经» 不赞同任何人活着升天的这种想法, 因为本节经文清楚地把大地定为人类的终身住所, 并否定了伊撒或其他任何人曾活着升天的意见。
a
7:21, 28; 20:121.
b
2:62; 7:25; 20:124.
c
7:25, 26; 20:56; 77:26, 27.
43
Important Words:
ازلھما (caused them both to slip). ازل derived from زل i.e. he slipped. ازل means: (1) he caused him to slip; (2) he turned him from the truth or from the right path (Aqrab). The word زل is sometimes used of slipping without intention (Mufradat).
اھبطوا (go forth) is derived from ھبط meaning, he descended or alighted or went down. But when the word is followed by the preposition من it generally means, he went forth or he departed. Thus ھبط من الوادی means, he went forth from the valley (Baqa). Arabic grammar, however, permits of the preposition being omitted. Thus the word اھبطوا in the present verse would mean, go forth or depart. Further on (in 2:39) we read اھبطوامنھا which means, go out of it or go forth from it.
مستقر (abode) is derived from استقر which again is derived from قر. They say قر فی المکان or استقر بالمکان i.e. he stayed or became established in the place; he adopted the place as his residence. So مستقر means, a place where one resides or abides for some length of time (Aqrab).
متاع (provision) is derived from متع. They say متعه الله بکذا. i.e. God made him profit by it for some length of time. So متاعmeans: (1) any of the necessaries of life like food, clothes and furniture; (2) goods of the world; (3) any short-lived profit that does not last for long (Aqrab). The word also means, deriving benefit from a thing for some length of time (Mufradat).
Commentary:
The pronoun "it" in, caused them both to slip by means of it, evidently refers to the شجرة or tree. The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place where they were and thereby deprived them of the comforts they enjoyed. As explained in 2:35 above, it will be noted that he who beguiled and brought trouble on Adam was Shaitan and not Iblis who is spoken of as refusing to serve Adam. This distinction is to be found not only in the verse under comment but throughout the Quran which invariably speaks of Iblis while mentioning the incident of refusal to bow down through pride, and of Shaitan wherever mention is made of Adam being instigated to eat of the prohibited شجرة (tree). The distinction points to the conclusion that the word Shaitan does not here refer to Iblis, but to someone from among the fellow beings of Adam who was hostile to him. The inference is further supported by the verse: As to My servants, thou (O Iblis) shalt certainly have no power over them (17: 66). As Adam was a vicegerent of God, Iblis could have no power over him, and the being who beguiled him was someone else. Hence, in order to bring out this fact, the word Shaitan, which has a much wider significance than Iblis, has been used here.
The concluding words of the verse, i.e. for you there is an abode in the earth, also prove that the Quran lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the lifelong abode of man. Thus the Quran rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.
A short note here on the word 'satan' will not be out of place. As will be readily seen, the word 'satan' is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader of the forces of evil in the universe, the word 'satan' is used about any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan'; his comrades and associates are 'satans'; enemies of truth are 'satans'; mischievous men are 'satans', injurious animals are 'satans' and harmful diseases are 'satans'. The Quran, the Hadith and the Arabic literature are full of instances in which the word 'satan' has been freely used about one or all of these things. Thus the Quran says that there are 'satans' both among men and the jinn (6:113). Again, mischievous enemies of truth are also called 'satans' in the Quran (2:15). The Holy Prophet once used the name 'satan' about a thief who had repeatedly robbed Abu Hurairah (Bukhari). Similarly the Holy Prophet once said that a black street dog was a 'satan' (Majah). Again he once ordered his Companions to cover up their utensils containing food and drink lest 'satan' should find its way into them, evidently meaning harmful insects and germs (Majah). At another place the Holy Prophet exhorts his followers to clean their nostrils when they rise from sleep in the morning as 'satan' rests in them, hinting that harmful matter accumulates in the nostrils which, if not removed, may injure health (Muslim).
From the above instances it is clear that 'satan' is a very general term and is freely used about all evil or harmful beings or things. For the meaning of the word 'satan' see note on 2:15.
a
7:21, 28; 20:121.
b
7:25; 20:124.
c
7:25-26; 20:56; 77:26-27.
70
The first two clauses of the verse mean that a satanic being enticed Adam and his spouse from the place in which they were placed and thereby deprived them of the comfort they enjoyed. As explained in 2:35 the being who beguiled and brought trouble on Adam was Shaitan and not Iblis, who is spoken of as refusing to serve Adam. So Shaitan does not here refer to Iblis, but to someone else from among the people of Adam’s time who was his enemy. The inference is further supported by 17:66 according to which Iblis could have no power over Adam. The word Shaitan is of much wider significance than Iblis, for whereas Iblis is the name given to the Evil Spirit who belonged to the jinn and refused to serve Adam, thereafter becoming the leader and representative of the forces of evil in the universe, Shaitan is any evil or harmful being or thing, whether a spirit or a human being or an animal or a disease or any other thing. Thus Iblis is a 'satan,' his comrades and associates are 'satans
71
The Qur’an lends no support to the idea of anybody ascending to the heavens alive, for the verse clearly fixes the earth as the life-long abode of man and rejects the idea that Jesus or, for that matter, anybody else ever went up to the heavens alive.
۞ وَاِنۡ کُنۡتُمۡ عَلٰی سَفَرٍ وَّلَمۡ تَجِدُوۡا کَاتِبًا فَرِہٰنٌ مَّقۡبُوۡضَۃٌ ۖ فَاِنۡ اَمِنَ بَعۡضُکُمۡ بَعۡضًا فَلۡیُؤَدِّ الَّذِی اؤۡتُمِنَ اَمٰنَتَہٗ وَلۡیَتَّقِ اللّٰہَ رَبَّہٗ ۗ وَلَا تَکۡتُمُوا الشَّہٰدَۃَ ۚ وَمَنۡ یَّکۡتُمۡہَا فَاِنَّہٗۤ اٰثِمٌ قَلۡبُہٗ ۗ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ عَلِیۡمٌ
2:141; 5:107.
Loans may also be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of it. This form of practical transaction will be in the nature of an Amanah, i.e. a trust or deposit affecting both parties. By identifying a loan with a trust it is hinted that loans should be returned with the same care and honesty with which property deposited as a trust is returned on demand.
2:141; 5:107.
Important Words:
رھان (pledge) is derived from رھن. They say رھن الشیء فلانا او عند فلان i.e. he deposited the thing with him or gave it in his possession as a pledge or security for a debt, etc. راھن is one who makes such a pledge and مرتھن is one who receives it. رھینand مرھون mean, the thing so pledged; the thing placed or kept in custody in lieu of a debt, etc. رھان which is the noun-infinitive from راھن and رھن (rahn) which is the noun-infinitive from رھن (rahana) mean, the act of pledging; also the thing pledged. رھان is also the plural of رھن (Aqrab & Lane).
امانة (trust) and اوتمن (is entrusted) and امن (entrusts) are all derived from the same root. امن means, he trusted or he entrusted. ائتمن فلانا علی کذا means, he trusted him with that; he deposited it with him as a trust. امانة means, the thing committed to the trust and care of a person; also honesty, faithfulness and trustworthiness (Aqrab).
Commentary:
If a scribe is not available, loans may be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of this loan. This form of practical transaction, the verse goes on to explain, will be in the nature of an امانة i.e. a trust or deposit affecting both parties. By classing a loan with a trust, it is hinted that loans should be returned with the same care and the same honesty with which property deposited as a trust is returned on demand.
The words, and conceal not testimony, either refer to the testimony of such witnesses as may be present at the time of the pledge, or it may refer to the testimony of the parties themselves. When no other witness is available, the parties are themselves treated as such and may be called upon to give a true account of the affairs on oath.
The expression, his heart is sinful, signifies that he who conceals testimony commits a sin which has not a temporary effect but vitiates the innermost recesses of his heart. Nay, it is a sign of the fact that his heart has already become vitiated.
b
2:141; 5:107.
213
贷款也可以抵押的方式进行,一方得到贷款而另一方得到作为与此相等的抵押品。这种实际交易方式的性质称为 اَمَانَة (Amanah), 即涉及双方的信托或押金。用一种抵押品来鉴定一笔贷款, 意思是说, 贷款必需小心公正地按约如数归还的同时, 作为抵押品的财产也要以同样精神归还原主。
a
2:141; 5:107.
290
Important Words:
رھان (pledge) is derived from رھن. They say رھن الشیء فلانا او عند فلان i.e. he deposited the thing with him or gave it in his possession as a pledge or security for a debt, etc. راھن is one who makes such a pledge and مرتھن is one who receives it. رھینand مرھون mean, the thing so pledged; the thing placed or kept in custody in lieu of a debt, etc. رھان which is the noun-infinitive from راھن and رھن (rahn) which is the noun-infinitive from رھن (rahana) mean, the act of pledging; also the thing pledged. رھان is also the plural of رھن (Aqrab & Lane).
امانة (trust) and اوتمن (is entrusted) and امن (entrusts) are all derived from the same root. امن means, he trusted or he entrusted. ائتمن فلانا علی کذا means, he trusted him with that; he deposited it with him as a trust. امانة means, the thing committed to the trust and care of a person; also honesty, faithfulness and trustworthiness (Aqrab).
Commentary:
If a scribe is not available, loans may be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of this loan. This form of practical transaction, the verse goes on to explain, will be in the nature of an امانة i.e. a trust or deposit affecting both parties. By classing a loan with a trust, it is hinted that loans should be returned with the same care and the same honesty with which property deposited as a trust is returned on demand.
The words, and conceal not testimony, either refer to the testimony of such witnesses as may be present at the time of the pledge, or it may refer to the testimony of the parties themselves. When no other witness is available, the parties are themselves treated as such and may be called upon to give a true account of the affairs on oath.
The expression, his heart is sinful, signifies that he who conceals testimony commits a sin which has not a temporary effect but vitiates the innermost recesses of his heart. Nay, it is a sign of the fact that his heart has already become vitiated.
a
2:141; 5:107.
355
Loans may also be advanced in the form of pledges, one party receiving the loan of money and the other the thing pledged in lieu of it. This form of practical transaction will be in the nature of an Amanah, i.e. a trust or deposit affecting both parties. By identifying a loan with a trust it is hinted that loans should be returned with the same care and honesty with which property deposited as a trust is returned on demand.
وَقَالَ اِنَّمَا اتَّخَذۡتُمۡ مِّنۡ دُوۡنِ اللّٰہِ اَوۡثٰنًا مَّوَدَّۃَ بَیۡنِکُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ ثُمَّ یَوۡمَ الۡقِیٰمَۃِ یَکۡفُرُ بَعۡضُکُمۡ بِبَعۡضٍ وَّیَلۡعَنُ بَعۡضُکُمۡ بَعۡضًا وَّمَاۡوٰٮکُمُ النَّارُ وَمَا لَکُمۡ مِّنۡ نّٰصِرِیۡنَ
16:87.
یعنی تمہارا مذہب دلیل پر مبنی نہیں بلکہ اپنی قوم کے لوگوں کو اپنی طرف مائل کرنے کے لئے ہے۔ سچا دین ہمیشہ دلیلوں پر قائم ہوتا ہے۔ مگر کفار کے دین کی بنیاد اس بات پر ہوتی ہے کہ دنیا کے لوگ خوش ہو جائیں خواہ خداتعالیٰ ناراض ہی ہو جائے۔ لیکن اس کے نتیجہ میں اس دنیا میں بھی ایسا وقت آتا ہے کہ جن کو خوش کرنے کے لئے کافر سچائی کا انکار کرتے ہیں وہی ان کے مخالف ہو جاتے ہیں اور اگلے جہان میں بھی ایسا وقت آئے گا۔ اور یہ دنیا کے دوست اس وقت کوئی کام نہ دیں گے۔
16:87.
The expression, Mawaddata Bainikum, may mean: (1) Social relations or the desire to win each other’s love are the basis of your idolatrous ideals and practices. (2) You have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community.
16:87.
Commentary:
The expression مودة بینکم may be interpreted as follows:
(1) Social relations or the desire to win each other’s love and not reason or sound arguments are the basis of your idolatrous ideals and practices; or
(2) you have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community; or
(3) your idolatrous practices have proceeded from your love of each other, i.e. first you conceived love and affection for some persons and then let that love degenerate into their worship.
e
16:87.
1
یعنی تمہارا مذہب دلیل پر مبنی نہیں بلکہ اپنی قوم کے لوگوں کو اپنی طرف مائل کرنے کے لئے ہے۔ سچا دین ہمیشہ دلیلوں پر قائم ہوتا ہے۔ مگر کفار کے دین کی بنیاد اس بات پر ہوتی ہے کہ دنیا کے لوگ خوش ہو جائیں خواہ خداتعالیٰ ناراض ہی ہو جائے۔ لیکن اس کے نتیجہ میں اس دنیا میں بھی ایسا وقت آتا ہے کہ جن کو خوش کرنے کے لئے کافر سچائی کا انکار کرتے ہیں وہی ان کے مخالف ہو جاتے ہیں اور اگلے جہان میں بھی ایسا وقت آئے گا۔ اور یہ دنیا کے دوست اس وقت کوئی کام نہ دیں گے۔
a
16:87.
2958
Commentary:
The expression مودة بینکم may be interpreted as follows:
(1) Social relations or the desire to win each other’s love and not reason or sound arguments are the basis of your idolatrous ideals and practices; or
(2) you have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community; or
(3) your idolatrous practices have proceeded from your love of each other, i.e. first you conceived love and affection for some persons and then let that love degenerate into their worship.
b
16:87.
2248
The expression, Mawaddata Bainikum, may mean: (1) Social relations or the desire to win each other’s love are the basis of your idolatrous ideals and practices. (2) You have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community.
فَاسۡتَجَابَ لَہُمۡ رَبُّہُمۡ اَنِّیۡ لَاۤ اُضِیۡعُ عَمَلَ عٰمِلٍ مِّنۡکُمۡ مِّنۡ ذَکَرٍ اَوۡ اُنۡثٰی ۖ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۖ فَالَّذِیۡنَ ہَاجَرُوۡا وَاُخۡرِجُوۡا مِنۡ دِیٰرِہِمۡ وَاُوۡذُوۡا فِیۡ سَبِیۡلِیۡ وَقٰتَلُوۡا وَقُتِلُوۡا لَاُکَفِّرَنَّ عَنۡہُمۡ سَیِّاٰتِہِمۡ وَلَاُدۡخِلَنَّہُمۡ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ثَوَابًا مِّنۡ عِنۡدِ اللّٰہِ ۗ وَاللّٰہُ عِنۡدَہٗ حُسۡنُ الثَّوَابِ
4:125; 16:98; 20:113.
16:42; 22:59, 60.
See 2:26.
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
4:125; 16:98; 20:113; 16:42.
22:59, 60.
See 2:26.
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
2:26.
a
4:125; 16:98; 20:113; 16:42.
b
22:59, 60.
c
See 2:26.
477
Commentary:
As this Surah mainly deals with Christian doctrines and ideals and their way of life, and as Christianity, in spite of its claims to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with man in the spiritual sphere forms a fitting sequel to it. At several places in the Quran, believing men and believing women are addressed in the same language and are made equally subject to the same commandments and entitled to the same rights and privileges. Briefly, Islam recognizes the equality of the social and religious rights of man and woman. The words, you are from one another, are intended to emphasize the equality of status mentioned in the preceding part of the verse.
The verse also constitutes an effective refutation of the charges of the Shias against the Holy Prophet’s Companions whose failings and shortcomings, if any, were all forgiven by God in view of the good works they performed.
a
4:125; 16:98; 20:113.
b
16:42; 22:59, 60.
c
See 2:26.
549
As this Surah mainly deals with Christian doctrines and ideals and with their way of life, and as Christianity, in spite of the claims of the Christian Church to the contrary, gives woman a status definitely inferior to that of man, the insistence on the equality of the status of woman with that of man in the spiritual sphere forms a befitting sequel to it. The words, you are from one another, are intended to emphasize this equality of status of both men and women.
وَکَیۡفَ تَاۡخُذُوۡنَہٗ وَقَدۡ اَفۡضٰی بَعۡضُکُمۡ اِلٰی بَعۡضٍ وَّاَخَذۡنَ مِنۡکُمۡ مِّیۡثٰقًا غَلِیۡظًا
These words do not necessarily imply sexual intercourse. They mean living with each other and meeting each other in private on terms of extreme intimacy. According to this verse, a man cannot take back from his wife any property or money he may have given her, even though he may not have gone in unto her.
Women are not slaves of the whims or caprices of men. Both are bound by a sacred contract and men owe to their wives obligations which they must respect because, as regards their social rights, both are on much the same level. Men are warned here not to treat light-heartedly the covenant—the tie of marriage—they have made with their wives.
Important Words:
افضی (has been alone) is formed from فضأ meaning, it was or became empty or vacant, or void; it was or became wide or spacious, افضیت الی الشیء means, I came to or reached a thing افضی الی امرأته means, he went in unto his wife; or he came in contact with his wife, skin to skin; he was with her alone in private (Lane).
Commentary:
The words, one of you has been alone with the other, do not necessarily imply sexual intercourse. They only mean living with each other and meeting each other in private on terms of extreme intimacy. According to this verse, a man cannot take back from his wife any property or sum of money he may have given her, even though he may not have gone in unto her.
The expression, and they (the women) have taken from you a strong covenant, shows that women are not the slaves of the whim or caprice of men. Both are bound by a sacred contract and men owe to their wives obligations which they must respect and faithfully discharge, because, as regards social rights, both are on much the same level. Men are warned here not to treat light-heartedly the covenant they have made with their wives, the very tie of marriage having the force of a covenant.
501
Important Words:
افضی (has been alone) is formed from فضأ meaning, it was or became empty or vacant, or void; it was or became wide or spacious, افضیت الی الشیء means, I came to or reached a thing افضی الی امرأته means, he went in unto his wife; or he came in contact with his wife, skin to skin; he was with her alone in private (Lane).
Commentary:
The words, one of you has been alone with the other, do not necessarily imply sexual intercourse. They only mean living with each other and meeting each other in private on terms of extreme intimacy. According to this verse, a man cannot take back from his wife any property or sum of money he may have given her, even though he may not have gone in unto her.
The expression, and they (the women) have taken from you a strong covenant, shows that women are not the slaves of the whim or caprice of men. Both are bound by a sacred contract and men owe to their wives obligations which they must respect and faithfully discharge, because, as regards social rights, both are on much the same level. Men are warned here not to treat light-heartedly the covenant they have made with their wives, the very tie of marriage having the force of a covenant.
583
These words do not necessarily imply sexual intercourse. They mean living with each other and meeting each other in private on terms of extreme intimacy. According to this verse, a man cannot take back from his wife any property or money he may have given her, even though he may not have gone in unto her.
584
Women are not slaves of the whims or caprices of men. Both are bound by a sacred contract and men owe to their wives obligations which they must respect because, as regards their social rights, both are on much the same level. Men are warned here not to treat light-heartedly the covenant—the tie of marriage—they have made with their wives.
وَمَنۡ لَّمۡ یَسۡتَطِعۡ مِنۡکُمۡ طَوۡلًا اَنۡ یَّنۡکِحَ الۡمُحۡصَنٰتِ الۡمُؤۡمِنٰتِ فَمِنۡ مَّا مَلَکَتۡ اَیۡمٰنُکُمۡ مِّنۡ فَتَیٰتِکُمُ الۡمُؤۡمِنٰتِ ۚ وَاللّٰہُ اَعۡلَمُ بِاِیۡمٰنِکُمۡ ۚ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۚ فَانۡکِحُوۡہُنَّ بِاِذۡنِ اَہۡلِہِنَّ وَاٰتُوۡہُنَّ اُجُوۡرَہُنَّ بِالۡمَعۡرُوۡفِ مُحۡصَنٰتٍ غَیۡرَ مُسٰفِحٰتٍ وَّلَا مُتَّخِذٰتِ اَخۡدَانٍ ۚ فَاِذَاۤ اُحۡصِنَّ فَاِنۡ اَتَیۡنَ بِفٰحِشَۃٍ فَعَلَیۡہِنَّ نِصۡفُ مَا عَلَی الۡمُحۡصَنٰتِ مِنَ الۡعَذَابِ ۚ ذٰلِکَ لِمَنۡ خَشِیَ الۡعَنَتَ مِنۡکُمۡ ۚ وَاَنۡ تَصۡبِرُوۡا خَیۡرٌ لَّکُمۡ ۗ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
4:16, 20; 24:20.
本节经文规定了三条重要原则: (a) 女奴应先正式结婚而后才发生夫妻关系。这在 2:222; 4:4; 及24:33各章中也明确说明。因此伊斯兰教根除了它诞生以前阿拉伯社会非常盛行的男女非法同居。(b) 如果女奴犯了通奸, 其处罚为自由妇女犯同样罪恶, 打100鞭子的一半, 这说明用石头砸死并非 (像被误解的那样) 是对通奸的惩罚, 因为用石头砸死是无法减半的。(c) 顺便提一下, 经文似乎指出, 在阿拉伯社会, 结婚的女奴比结婚的自由妇女享有较低的社会地位, 这也许因为女奴曾参加过摧毁伊斯兰教国家的战争。
یہ مطلب نہیں کہ پاکباز ہوں تو مہر دو ورنہ نہ دو۔ بلکہ مطلب یہ ہے کہ ایسی ہی لونڈیوں سے نکاح کرو جن کی پاک دامنی تم پر ثابت ہو۔ اور پھر ان کے مہر آزاد عورتوں کی طرح ادا کرو۔
یعنی لونڈیوں سے شادی کرنا صرف اضطراری حالت میں جائز ہے۔ کیونکہ وہ غیر مذہب اور غیر قوم سے تعلق رکھتی ہیں۔ بہتر یہی ہے کہ اپنی ہم مذہب اور ہم قوم آزاد عورت سے شادی کرو۔
4:16, 20; 24:20.
In Islam no stigma attaches to the status of a handmaid as such; but owing to her relationships and associations she may not prove such a perfect companion as a free believing woman.
This means that only such of them may be married as are chaste and virtuous. Once they are married their dowries must be paid just as in the case of free women.
The verse has laid down three vital principles: (a) Bondwomen should be properly married before conjugal relations are had with them. This is also clear from 2:222; 4:4; and 24:33. Thus Islam has cut at the root of concubinage which was so prevalent in Arab society before its advent. (b) If they commit adultery, bondwomen are to have half the punishment which is 100 stripes for free women for the same offence which shows that stoning to death is not the punishment for adultery, as mistakenly understood, because stoning to death cannot be halved. (c) Incidentally, the verse seems to indicate that a bondwoman taken in marriage had a lower social status in Arab society than a free woman taken in marriage, perhaps because of her having taken part in a war waged to destroy an Islamic State.
4:16, 20; 24:20.
Important Words:
طولا (to afford) is noun from طال i.e. he or it was or became long, tall or high. طول means, bounty or gift; ampleness of means; excellence; excess or increase; power or ability; wealth or competence. It may also mean, dowry or expenses of marriage (Lane, Aqrab & Mufradat).
اخدان (secret paramours) is the plural of خدن. They say خادنه i.e. he was or became his friend or companion; or he was or became his secret or private friend. اخدان means friends or secret friends; amorous companions or associates; companions or associates affected with sensual appetency (Lane & Mufradat).
العنت (sins) is the noun-infinitive from عنت i.e. he fell into a difficulty; or he committed a sin or a crime or an act of disobedience; or he committed fornication or adultery. عنت therefore, means, severe difficulty or hardship; a state of perdition; a corrupt or evil state or conduct; a sin or crime, or an act of disobedience deserving punishment; a wrong action (intentional or unintentional); fornication or adultery (Lane & Aqrab). See also 3:119, 2:221.
Commentary:
As God attaches great value to the faith of a Muslim, He does not like it to become impaired by his marrying disbelieving women. Hence the condition that even the bondwoman a Muslim may marry should be a believer.
The words, you are all one from another, are meant to raise believing bondwomen in the estimation of Muslims, who are hereby required not to despise them or treat them with contempt on account of their so-called lower status.
The words, half the punishment, mean 50 stripes, the punishment for (unmarried) free women being 100 stripes. See also 24:3. The word half shows that the verse refers to a punishment which can be halved, and not to stoning to death, which was inflicted on married free women. The punishment definitely prescribed in the Quran (24:3) for a fornicator and a fornicatress is only a hundred stripes, but as the Holy Prophet differentiated between married and unmarried persons, inflicting on the former the punishment of stoning to death, the aforesaid verse has been taken as only applying to unmarried persons.
The expression, this is for him among you who fears lest he should commit sin, shows that Muslims are enjoined to avoid, as far as possible, contracting conjugal relations with bond women taken prisoner from belligerent disbelievers. This is to be done only if, on the one hand, one is not able to marry a free woman and, on the other, by remaining unmarried, one fears to fall into sin. The Muslim Empire of Baghdad fell to pieces because the khalifahs took to contracting conjugal relations with bondwomen. The incompetent princes born of them ruined the State. In most cases, marital relations with bondwomen are calculated to have a demoralizing effect on both husbands and children.
a
4:16, 20; 24:20.
324
本节经文规定了三条重要原则: (a) 女奴应先正式结婚而后才发生夫妻关系。这在 2:222; 4:4; 及24:33各章中也明确说明。因此伊斯兰教根除了它诞生以前阿拉伯社会非常盛行的男女非法同居。(b) 如果女奴犯了通奸, 其处罚为自由妇女犯同样罪恶, 打100鞭子的一半, 这说明用石头砸死并非 (像被误解的那样) 是对通奸的惩罚, 因为用石头砸死是无法减半的。(c) 顺便提一下, 经文似乎指出, 在阿拉伯社会, 结婚的女奴比结婚的自由妇女享有较低的社会地位, 这也许因为女奴曾参加过摧毁伊斯兰教国家的战争。
3
یہ مطلب نہیں کہ پاکباز ہوں تو مہر دو ورنہ نہ دو۔ بلکہ مطلب یہ ہے کہ ایسی ہی لونڈیوں سے نکاح کرو جن کی پاک دامنی تم پر ثابت ہو۔ اور پھر ان کے مہر آزاد عورتوں کی طرح ادا کرو۔
4
یعنی لونڈیوں سے شادی کرنا صرف اضطراری حالت میں جائز ہے۔ کیونکہ وہ غیر مذہب اور غیر قوم سے تعلق رکھتی ہیں۔ بہتر یہی ہے کہ اپنی ہم مذہب اور ہم قوم آزاد عورت سے شادی کرو۔
a
4:16, 20; 24:20.
505
Important Words:
طولا (to afford) is noun from طال i.e. he or it was or became long, tall or high. طول means, bounty or gift; ampleness of means; excellence; excess or increase; power or ability; wealth or competence. It may also mean, dowry or expenses of marriage (Lane, Aqrab & Mufradat).
اخدان (secret paramours) is the plural of خدن. They say خادنه i.e. he was or became his friend or companion; or he was or became his secret or private friend. اخدان means friends or secret friends; amorous companions or associates; companions or associates affected with sensual appetency (Lane & Mufradat).
العنت (sins) is the noun-infinitive from عنت i.e. he fell into a difficulty; or he committed a sin or a crime or an act of disobedience; or he committed fornication or adultery. عنت therefore, means, severe difficulty or hardship; a state of perdition; a corrupt or evil state or conduct; a sin or crime, or an act of disobedience deserving punishment; a wrong action (intentional or unintentional); fornication or adultery (Lane & Aqrab). See also 3:119, 2:221.
Commentary:
As God attaches great value to the faith of a Muslim, He does not like it to become impaired by his marrying disbelieving women. Hence the condition that even the bondwoman a Muslim may marry should be a believer.
The words, you are all one from another, are meant to raise believing bondwomen in the estimation of Muslims, who are hereby required not to despise them or treat them with contempt on account of their so-called lower status.
The words, half the punishment, mean 50 stripes, the punishment for (unmarried) free women being 100 stripes. See also 24:3. The word half shows that the verse refers to a punishment which can be halved, and not to stoning to death, which was inflicted on married free women. The punishment definitely prescribed in the Quran (24:3) for a fornicator and a fornicatress is only a hundred stripes, but as the Holy Prophet differentiated between married and unmarried persons, inflicting on the former the punishment of stoning to death, the aforesaid verse has been taken as only applying to unmarried persons.
The expression, this is for him among you who fears lest he should commit sin, shows that Muslims are enjoined to avoid, as far as possible, contracting conjugal relations with bond women taken prisoner from belligerent disbelievers. This is to be done only if, on the one hand, one is not able to marry a free woman and, on the other, by remaining unmarried, one fears to fall into sin. The Muslim Empire of Baghdad fell to pieces because the khalifahs took to contracting conjugal relations with bondwomen. The incompetent princes born of them ruined the State. In most cases, marital relations with bondwomen are calculated to have a demoralizing effect on both husbands and children.
a
4:16, 20; 24:20.
591
In Islam no stigma attaches to the status of a handmaid as such; but owing to her relationships and associations she may not prove such a perfect companion as a free believing woman.
591A
This means that only such of them may be married as are chaste and virtuous. Once they are married their dowries must be paid just as in the case of free women.
592
The verse has laid down three vital principles: (a) Bondwomen should be properly married before conjugal relations are had with them. This is also clear from 2:222; 4:4; and 24:33. Thus Islam has cut at the root of concubinage which was so prevalent in Arab society before its advent. (b) If they commit adultery, bondwomen are to have half the punishment which is 100 stripes for free women for the same offence which shows that stoning to death is not the punishment for adultery, as mistakenly understood, because stoning to death cannot be halved. (c) Incidentally, the verse seems to indicate that a bondwoman taken in marriage had a lower social status in Arab society than a free woman taken in marriage, perhaps because of her having taken part in a war waged to destroy an Islamic State.
قَالَ اہۡبِطُوۡا بَعۡضُکُمۡ لِبَعۡضٍ عَدُوٌّ ۖ وَّلَکُمۡ فِی الۡاَرۡضِ مُسۡتَقَرٌّ وَّمَتٰعٌ اِلٰی حِیۡنٍ
اس آیت سے معلوم ہوتا ہے کہ پہلے جن شیطانوں کا ذکر ہے وہ انسان ہی تھے کیونکہ اس آیت سے ثابت ہے کہ انسانوں اور شیطانوں کو اکٹھے نکلنے کا حکم تھا اور یہ خبر دی گئی تھی کہ وہ ایک دوسرے کی دشمنی کرتے رہیں گے۔ ہم دیکھتے ہیں کہ اس دنیا میں انسان ہی نظر آتے ہیں شیطان تو ہم کو نظر نہیں آتے۔ پھر اس دنیا میں انسان ہی انسانوں سے دشمنیاں کر رہے ہیں‘ شیطانوں کا کوئی الگ گروہ نظر نہیں آتا جو انسانوں سے دشمنیاں کرتا ہو۔
یہ آیت بھی بتاتی ہے کہ یہاں انسانوں ہی کا ذکر ہے اور ابلیس اور اس کے اتباع سے مراد بھی بعض قسم کے انسان ہیں کیونکہ فرماتا ہے کہ انسان ابلیس اور اس کے اتباع اسی دنیا میں رہیں گے اور اسی دنیا میں کام کریں گے اور اس دنیا میں رہنے والے اور کام کرنے والے آدمی ہی آدمی نظر آتے ہیں۔
2:37, 39; 20:124.
The verse shows that Adam was commanded to emigrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that the "Garden" which Adam was commanded to leave was not Paradise. It appears that Adam emigrated from Mesopotamia, the land of his birth, to a neighbouring land. The emigration was perhaps a temporary one and he may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the emigration being a temporary one. Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
2:37, 39; 20:124.
Commentary:
The verse shows that Adam was commanded to migrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that "the garden" which Adam was bidden to leave was not the Heaven or Paradise of the Quran, because, as the Quran itself tells us, Paradise is a place from which nobody is ever turned out (15:49), nor can Satan deceive or even approach anyone there. It appears that Adam migrated from Mesopotamia, the land of his birth, to a neighbouring land. The migration was perhaps a temporary one, and Adam may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the migration being a temporary one.
d
2:37, 39; 20:124.
484
这节经文表明, 阿丹受命迁离他出生的地方, 因为他的社团不同成员之间产生了敌意和仇恨。这就进一步证明阿丹受命离开的那个 “天园” 不是天堂。看来阿丹迁离了他的出生地, 美索不达米亚, 移居邻国。他的移居他处可能是暂时的, 可能不久以后回到故土来。真的, “一个时期的供应品” 暗示这一移居是暂时的。这节经文中说阿丹得到警告, 要他以后当心些; 因为现在他将永远居住的正是他的故乡。
3
اس آیت سے معلوم ہوتا ہے کہ پہلے جن شیطانوں کا ذکر ہے وہ انسان ہی تھے کیونکہ اس آیت سے ثابت ہے کہ انسانوں اور شیطانوں کو اکٹھے نکلنے کا حکم تھا اور یہ خبر دی گئی تھی کہ وہ ایک دوسرے کی دشمنی کرتے رہیں گے۔ ہم دیکھتے ہیں کہ اس دنیا میں انسان ہی نظر آتے ہیں شیطان تو ہم کو نظر نہیں آتے۔ پھر اس دنیا میں انسان ہی انسانوں سے دشمنیاں کر رہے ہیں‘ شیطانوں کا کوئی الگ گروہ نظر نہیں آتا جو انسانوں سے دشمنیاں کرتا ہو۔
4
یہ آیت بھی بتاتی ہے کہ یہاں انسانوں ہی کا ذکر ہے اور ابلیس اور اس کے اتباع سے مراد بھی بعض قسم کے انسان ہیں کیونکہ فرماتا ہے کہ انسان ابلیس اور اس کے اتباع اسی دنیا میں رہیں گے اور اسی دنیا میں کام کریں گے اور اس دنیا میں رہنے والے اور کام کرنے والے آدمی ہی آدمی نظر آتے ہیں۔
b
2:37, 39; 20:124.
926
Commentary:
The verse shows that Adam was commanded to migrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that "the garden" which Adam was bidden to leave was not the Heaven or Paradise of the Quran, because, as the Quran itself tells us, Paradise is a place from which nobody is ever turned out (15:49), nor can Satan deceive or even approach anyone there. It appears that Adam migrated from Mesopotamia, the land of his birth, to a neighbouring land. The migration was perhaps a temporary one, and Adam may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the migration being a temporary one.
c
2:37, 39; 20:124.
961
The verse shows that Adam was commanded to emigrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that the "Garden" which Adam was commanded to leave was not Paradise. It appears that Adam emigrated from Mesopotamia, the land of his birth, to a neighbouring land. The emigration was perhaps a temporary one and he may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the emigration being a temporary one. Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
فَالۡیَوۡمَ لَا یَمۡلِکُ بَعۡضُکُمۡ لِبَعۡضٍ نَّفۡعًا وَّلَا ضَرًّا وَّنَقُوۡلُ لِلَّذِیۡنَ ظَلَمُوۡا ذُوۡقُوۡا عَذَابَ النَّارِ الَّتِیۡ کُنۡتُمۡ بِہَا تُکَذِّبُوۡنَ
8:15; 10:53; 22:23.
8:15; 10:53; 22:23.
8:15; 10:53; 22:23.
e
8:15; 10:53; 22:23.
b
8:15; 10:53; 22:23.
b
8:15; 10:53; 22:23.
قَالَ اہۡبِطَا مِنۡہَا جَمِیۡعًۢا ۖ بَعۡضُکُمۡ لِبَعۡضٍ عَدُوٌّ ۖ فَاِمَّا یَاۡتِیَنَّکُمۡ مِّنِّیۡ ہُدًی فَمَنِ اتَّبَعَ ہُدَایَ فَلَا یَضِلُّ وَلَا یَشۡقٰی
2:37-39; 7:25.
2:37-39; 7:25.
The words, 'both of you,' signify two groups of people, i.e. the followers of Adam and the followers of Satan. The words, kum (you) and Jami‘ (all of you), also show that the verse refers not to two persons but to two groups of persons or to two parties. This is also clear from 7:25 where the plural number Ihbitu (go forth all of you) has been used instead of Ihbita (go forth both of you). It appears that Adam emigrated from Iraq, the land of his birth, to a neighbouring country. The emigration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time (7:25), contain a hint about the emigration being a temporary one.
2:37-39; 7:25.
Commentary:
The words "both of you", signify two groups of people i.e. the followers of Adam and the followers of Satan. The word کم (you) and جمیعا (all of you) also show that the verse refers not to two persons but to two groups of persons or parties. This is also clear from 7:25 where the plural number اھبطوا (go forth all of you) has been used instead of اھبطا (go forth both of you).
It appears that Adam migrated from Iraq, the land of his birth, to a neighbouring country. The migration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time, contain a hint about the migration being a temporary one.
b
2:37-39; 7:25.
b
2:37-39; 7:25.
2332
Commentary:
The words "both of you", signify two groups of people i.e. the followers of Adam and the followers of Satan. The word کم (you) and جمیعا (all of you) also show that the verse refers not to two persons but to two groups of persons or parties. This is also clear from 7:25 where the plural number اھبطوا (go forth all of you) has been used instead of اھبطا (go forth both of you).
It appears that Adam migrated from Iraq, the land of his birth, to a neighbouring country. The migration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time, contain a hint about the migration being a temporary one.
b
2:37-39; 7:25.
1863
The words, 'both of you,' signify two groups of people, i.e. the followers of Adam and the followers of Satan. The words, kum (you) and Jami‘ (all of you), also show that the verse refers not to two persons but to two groups of persons or to two parties. This is also clear from 7:25 where the plural number Ihbitu (go forth all of you) has been used instead of Ihbita (go forth both of you). It appears that Adam emigrated from Iraq, the land of his birth, to a neighbouring country. The emigration was perhaps a temporary one, and he must have returned to his native land not long after. The words, a provision for a time (7:25), contain a hint about the emigration being a temporary one.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لِیَسۡتَـٔۡذِنۡکُمُ الَّذِیۡنَ مَلَکَتۡ اَیۡمٰنُکُمۡ وَالَّذِیۡنَ لَمۡ یَبۡلُغُوا الۡحُلُمَ مِنۡکُمۡ ثَلٰثَ مَرّٰتٍ ۚ مِّنۡ قَبۡلِ صَلٰوۃِ الۡفَجۡرِ وَحِیۡنَ تَضَعُوۡنَ ثِیَابَکُمۡ مِّنَ الظَّہِیۡرَۃِ وَمِنۡۢ بَعۡدِ صَلٰوۃِ الۡعِشَآءِ ۚ ثَلٰثُ عَوۡرٰتٍ لَّکُمۡ ۚ لَیۡسَ عَلَیۡکُمۡ وَلَا عَلَیۡہِمۡ جُنَاحٌۢ بَعۡدَہُنَّ ۚ طَوّٰفُوۡنَ عَلَیۡکُمۡ بَعۡضُکُمۡ عَلٰی بَعۡضٍ ۚ کَذٰلِکَ یُبَیِّنُ اللّٰہُ لَکُمُ الۡاٰیٰتِ ۗ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
The subject of "Pardah," as stated under v. 32 above, has been referred to at four different places in the Qur’an. Whereas 24:32 deals with "Pardah" primarily within the four walls of the house, v. 33:60 discusses "Pardah" outside the house and on thoroughfares, while vv. 33:33, 34 speak of a restricted kind of "Pardah," particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "Pardah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission. Zahirah means, vehement heat of the midday, the period from a little before to a little after midday in summer (Lane).
Important Words:
مراة (times) is the plural of مرة which is infinitive noun from مر which means, he or it passed. مر الدھر means, the time passed. مرة means, a time; one time; one action; a single action or act; turn; also an occasion. فعلته مرة means, I did it once (Lane & Aqrab).
Commentary:
The subject of "purdah," as stated under v. 32 above has been referred to at four different places in the Quran. Whereas 24:32 deals with "purdah" primarily within four walls of the house, v. 33:60 discusses "purdah" outside the house and on thoroughfares while vv. 33:33-34 speak of a restricted kind of "purdah", particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "purdah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission.
2633
Important Words:
مراة (times) is the plural of مرة which is infinitive noun from مر which means, he or it passed. مر الدھر means, the time passed. مرة means, a time; one time; one action; a single action or act; turn; also an occasion. فعلته مرة means, I did it once (Lane & Aqrab).
Commentary:
The subject of "purdah," as stated under v. 32 above has been referred to at four different places in the Quran. Whereas 24:32 deals with "purdah" primarily within four walls of the house, v. 33:60 discusses "purdah" outside the house and on thoroughfares while vv. 33:33-34 speak of a restricted kind of "purdah", particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "purdah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission.
2058
The subject of "Pardah," as stated under v. 32 above, has been referred to at four different places in the Qur’an. Whereas 24:32 deals with "Pardah" primarily within the four walls of the house, v. 33:60 discusses "Pardah" outside the house and on thoroughfares, while vv. 33:33, 34 speak of a restricted kind of "Pardah," particularly enjoined on the Holy Prophet’s wives and by implication on all Muslim women, and by inference point to the fact that the principal centre of a woman’s activities is her home. The present verse, however, refers to another kind of "Pardah," viz. that domestic servants and minor children too should not enter the private apartments of their masters or parents at three particular hours mentioned here without getting prior permission. Zahirah means, vehement heat of the midday, the period from a little before to a little after midday in summer (Lane).